A Quote by Alan Dundes

Their term project consists of a fieldwork collection of folklore that they create by interviewing family members, friends, or anyone they can manage to persuade to serve as an informant.
There is more to folklore research than fieldwork. This is why in all of my other upper-division courses I require a term paper involving original research.
They do not merely collect texts; they must also gather data about the context and the informant and, above all, write an analysis of the items based upon the course readings and lecture material on folklore theory and method.
Even within the band, if I cannot manage to persuade the members of what I see to be the next course of action, how do you expect the group to deal with the expectations of thousands of people. It is not possible.
After having struggled through some close friends' and family members' battles with cancer, I wanted to create an American drama about the experience of tragedy and memory.
I had white family members, black family members, white friends, black friends by the time I was 16.
You must remember, family is often born of blood, but it doesn't depend on blood. Nor is it exclusive of friendship. Family members can be your best friends, you know. And best friends, whether or not they are related to you, can be your family.
I was a lousy academic. I spent most of my time in the cafeteria. But I met fantastic people from all kinds of fields; law, medicine, history, and they eventually dispersed all over the world to do their fieldwork. I liked the way these people committed to the long term in a sincere, visionary way. Their projects weren't about "next season." They were ten-year commitments. They were lifestyle choices that had traditions of fieldwork built into them - moving around, living on location, discipline, a real rigor for research.
I had friends who died in the 9/11 tragedy; some of my friends lost family members in the aftermath of Godhra.
Folklore is a collection of ridiculous notions held by other people, but not by you and me.
There's nothing more adult than being ripped away from friends and family, you know? Having to manage a life when you're not fully there, manage a life when you don't make a lot of money. It's very adult.
The people I'm working with tend to be people I know, who are my friends, and I like hanging out with them. There's nothing better than making a long-term project with your friends. It's just dreamy.
Twenty years is, after all, a long time. We are not the same people we were. Old friends, lovers, even family members: they are strangers who happen to wear a familiar face. We have no right to claim to know anyone after such a distance.
In more recent years, I've become more and more fascinated with the indigenous folklore of this land, Native American folklore, and also Hispanic folklore now that I live in the Southwest.
We who are Christians, members of God’s family, are called to go out to the needy and to serve them.
Perhaps for the first time in history, human-kind has the capacity to create far more information than anyone can absorb; to foster far greater interdependency than anyone can manage, and to accelerate change far faster than anyone's ability to keep pace.
The Restless Anthropologist is a rich, powerful, and compulsively readable collection of essays by anthropologists who look back at the multiple relationships between their serial fieldwork experiences and their lives. Illustrating the dense interweaving of the personal and the professional that is the hallmark of anthropology as a vocation, these essays are at once affectively deep reflections, and clear-eyed assessments, of lives often lived 'between here and there.' Alma Gottlieb's idea to stimulate these articles and bring together this collection was inspired.
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